Seventh  “Forms and so forth. Why? Because of being the phenomena of apprehended-object and apprehending-subject.” This clears away the assertion by some that the meaning of being pure is to be empty of its respective entity because although all phenomena of apprehended-object and apprehending-subject, which have a nature of the two obstructions, are empty of their own respective entities, they are not pure. Consequently, with good differentiation to realise being and not being primordially naturally pure, it is necessary to realise the difference between the matrix-of-one-gone-to-bliss and adventitious defilements, and it is also necessary to realise well their modes of being empty. Though the noumenal versions of the six perfections and so forth abide without difference in buddhas and sentient beings, their attainment or non-attainment is due to having separated or not having separated from adventitious defilements upon having stopped or not having stopped the winds of the twelve time-cycles . The bifurcation of ultimate and conventional factors is clear.  In this way, the forms and so forth of the ultimate matrix-of-one-gone-to-bliss-attained through ceasing the continuum of the forms, and so forth, of adventitious defilements, which have an essence of impermanence, misery, emptiness, selflessness, impurity, ignorance, and so forth-are other than external and internal conventionalities. They are said to be essences of Vrasattva and Vajrapadma, vajra semen and particles, vajra moon and sun, vajra knower and known, vajra vowels and consonants, and so forth essences of the syllables exam, which is the primordially un differentiable mixture into one taste of the five immutable great emptinesses and the six immutable empty drops.